Instructional guidance is provided by emissaries from the civilizations of Nunki.
Their purpose is to express the radiant clear light of truth
in an orderly, institutional framework.

Psychic intelligence

Dhanuzya Pada-1 can show Brihaspati's rulership of 1-embodiment +
4-cultural foundations. Nakshatrapathi Surya + Guru enjoy high-compatibility yang patterns
which stimulate creativity and authority. Pada-1 tends to be
paternalistic, creative, self-referential to the point of
self-righteousness, and generously friendly. Iconic and inspirational
teachers of the patriarchal lineages are found here. Assess the role of
Brihaspati to determine character. A woman born in Pada-1 is likely to
teach- preach via her husband, although other arrangements are possible.

Makara-pada 2-3-4 express the tension between structural Shani and
solipsistic nakshatrapathi Surya. From the Makara lagna, Surya becomes randhresha. Thus
pada 2-3-4 are mystical and gender-neutral
(Shani). Pada 2-3-4 respect age and governance ordering. Yet their purpose
is visionary (Surya). Psychics and seers are found here. Depending on the
vigor of Shani, hierarchical institutions may be
constructed around their secret light. A woman born in Pada-2-3-4 may be a
spiritual healer in her own right. Her emotional dedication to
the lifepartner's wellbeing arises from Chandra =
yuvathipathi.

Themes of clairsentient vision, lawful transformation, and
prophecy may contextualize Ishwara's terrestrial experience. Also applies to
Chandra in Uttarazadha.

Church built upon the one of the supply bases (Basilica =
base) of
the underlying Roman military control network which was supplanted by the Roman
religious control system (as the age of Mesha shifted into the
age of Meena).

The Roman soldiers valued the healing power of the magnetized waters
which bubbled from the ground. 2000 years later, the area had become
a muddy swamp, used by local folk as a garbage dump. Then Bernadette
got the message.

* dedicated to Our
Lady at Lorus ** old Celtico-Roman name of Lourdes = Lorus

Despite the chaotic church politics and superstitious attacks by the
village people, young Bernarda's visions (12) were sustaining
and protective. She continued her lifetime habit of private prayer
(12) as always, regardless of outside turbulence.

As a condition of
the grant of sanctuary (12) within the convent walls, Maria-Bernarda was forbidden from discussing the
brilliant Marian apparitions (Surya). In coordination with taking
her vows, Bernarda was permitted to tell the whole story, once, to her immediate
congregation in the convent. Thereafter (due to
the jealousy of the Mother Superior) she could never mention this
extraordinary (Surya-yuti-Rahu) tale again.

Until she became too sick to work, Bernarda assumed a role in managing the
in-situ hospice (12) of the Sisters in
Lourdes.

Consistent with the customs of the day,
Bernarda's
16-year-old mother (Chandra) married a modestly prosperous local grain miller. Little
Maria-Bernarda's birth
was the first her her nine children (7 survived infancy).

As eldest of seven living children, the non-literate Maria-Bernarda was put
to work by her parents in contract to a foster mother
(Chandra-7). The contract (7) specified that the sheep-owning
fostering mother would give food and shelter in exchange for the
girl's shepherding work. Bernadette apparently
disliked the foster situation, because she was not being properly
prepared for her Holy Communion. After some months made the
day-long walk back to her home without notice to the mistress,
because she wanted to return to her beloved mother.

Karkata-Chandra-7 contracts, alliances, partnerships = receives incoming drishti of Zukra, Budha, Shani.
During
every bhukti of Zukra, Budha, Shani there is also an influence of psycho-emotional hypersensitivity
of Chandra.

Before the age of Chandra's maturity
at age 24, those born with
Chandra in
classroom-7 if separated from home often experience a deep longing
for the mother which must be satisfied (7 satisfaction, equity,
balanced). After age 24, the mother-child alliance is more
negotiable.

Shani's drishti upon Chandra-7 while Shani owns Pushya nakshatra
also places a natural austerity upon the personality.

A significant dhanayoga occurs as a result of Kuja-rules-11 ++ Kuja
occupies-2.

Although Bernadette eschewed personal possessions after she took
the nun's
vow of poverty, nevertheless her extended family (2, kutumbha) profited
greatly as the shrine was built and tourist funds began to develop.
Many succeeding generations have maintained economic advantage due
to the speeches of their ancestor Sr. Maria Bernarda.

Although a loyal rural personality, her
Kuja residing the emotionally turbulent, perpetually
transformative, trauma-inducing
8th-from-Chandra
would suggest that her relationship with her more expansion,
ebullient family members may have been volatile (8)

Rogesha Budha-1 =
Bernadette was persistently but non-fatally sick during most of her
short life. Most bhukti of Budha were defined by illness which
co-occurred with religious fervor since Budha is also the
dharmesha.

Rogesha in radical lagna generally indicates a lifetime of both
suffering and service. Budha in bhava-1 *
digbala is
particularly empowered to articulate both aspects of bhava-6 via the
physical body (1).

Disease serves purpose of spiritual-cellular release of expectations
and acceptance of ministry of service.
She died of tuberculosis of the bones = Budha-Makara. The site of
most intense infection and suffering was her right knee = Shani. After canonization,
Bernadette became the patron saint of ill persons praying for intercession
for incurable or mysterious diseases.

Despite a lifetime of
animosities and illnesses, her experience of mistreatment was
largely accommodated into her understanding Earthly social-material
limitations due to drishti from suppressive, dutiful Shani. The lore
of Bernadette in the devotional literature recounts that she
accepted all penance (Shani penance, Shani weight) and remained
cheerful despite the obvious bodily pain of her fatal tuberculosis.

Budha Mahadasha* age 3 until age 19. Maria Bernarda did not
learn to read until she was an older teenager. With the family in dire straits
financially, Bernadette was sent into the local countryside to live with the woman who had nursed her as an infant (wet nurse).
The foster-mother was supposed to prepare Bernarda to read catechism
to prepare for First Communion, but instead Bernarda shepherded this
woman's sheep.

Sibling Cohort

St. Bernadette was the eldest of nine children. Budha-yuti-Shani
connotes a heavy, adult-level responsibility for siblings.

3rd-from-Chandra =
dharmasthana suggesting that while the younger ones are a heavy
responsibility, the overall experience is fortunate (9) indeed
one has a patronizing, fatherly role. Bernadette was not heard to
complain about her peasant home duties since these were culturally
normal (Shani) . Chandra in
classroom-7 suggests that she would have experienced an equal,
emotionally sustaining relationship with her dear mother in a joint
parenting arrangement. Surya-12 suggests that the father was often
elsewhere.

Aquero spoke to
Maria Bernarda Sobiros using the
Occitan dialect
Gascon, the language of Gascogne. Guru-2 = ability to use
several languages, and a preference for the tongue of the common
people (Kumbha). Bernadette's narrative contains numerous references
emphasizing the importance of the fact that The Lady spoke to her
in native Gascon, not the government language of French.

Zukra karmesha occupies bhava-1 suggesting that, solicited or not,
one would become a well-known figure

Zukra-yuti-Budhan occupies Sravana
The Listener

Shamans (the listeners) often get very sick.

Traditionally in these Celtic-culture lands, the spiritual information
provided by messengers from Otherworld is accessed through deep
grounding in the Earth. As a child, Maria Bernarda was raised
partially in a cachot =
cache, a cold earth storage basement under a house. The cachot in
which she was raised (due to her family's poverty) had been previously used as
a souterraine for milled grain, and as a gaol. Although
physically the cold damp underground becomes a breeding pit for disease,
the opposite effects may be felt spiritually as one contacts the
Otherworld by living under the Earth's surface surrounded by damp
dirt.

Zukra * Sisters in Convent de Nevers

After she was accepted (age 22) into the
cloisters of into the Congregation des Sœurs de la Charite de Nevers *
Ketu-Zukra bhukti * Zukra vows, promise *
Bernadette became a nursing sister in a community of religious women.

It was said that young Sr. Marie-Bernarde received a rather rough treatment
from the sisters in the convent. But she was also
neutrally accepting and rather oblivious toward those who mistreated her
due to Ketu in
classroom-6 .

Also likely she was the victim
(6) of an overly vigorous campaign by puritanical mothers superior
(Chandra-Pushya) against the newly sloganized, dreaded bourgeois sin of female conceit.
"Penance, penance" was Bernadette's motto. (Shani, weight, penance)

Soeur Marie-Bernarde
crafted altar-vestment embroideries. Her textiles were said to be very beautiful. Makara-Zukra + Shani gifts a lovely balanced sense of artistic design and textured structure.

Zukra rules the patriotic, nationalistic, comfort-seeking, home-loving, foundational,
property-owning 4th-from-Chandra *
in all the unwanted publicity of her fame, Bernarda found a safe home with the sisters

Shani-yuti-Budha suggests a person of few words and rustic
speech. Reticence to speak is exacerbated by
Ketu-Mithunaya-6. She never changed her story, despite
the pressure (Shani) of endless police inquisitions.
She repeated patiently, without exception or embroidery, exactly what she heard
from Aquero and nothing more or less.
The primary topic of her narrative was penance (Shani).

Shani-yuti-Zukra * Bernadette was blessed with a dark,
high-boned, pastoral beauty of the region

Shani-1 lagnesha
*

Shani-1-Makara
rules 1-personality and 2-speech. Shani is typically pragmatic and proletarian
in attitude and orientation. Rather than be sent to an insane asylum (which had been suggested) she evolved into a cloistered nun
serving invisibly in a hospice (Rahu+Surya-12)
distinguished only by her Shani conventional piety, humility, and
commitment to service.

risk-rewarding
Rahu-Mula's passion for prayer fired her imagination as a young teenager
then the cloister (12) provided the sanctuary of interiority, clairsentient prayer.

Fascination

She was the center of intense attention within the Marian-Devotional
community. Many were
fascinated by her exotic, extraordinary miraculous visions of Aquero *"That" -- which
no one else could see (Surya unique).

Although Surya as randhresha seeks coverage, obscurity, and Bernadette personally sought only retreat and
anonymity, due to Surya-yuti-Rahu she became the brilliant
(Surya)centerpiece of an an intense cult of ecstatic devotional
healing at the holy shrine at
Lourdes.

During the final years of her service Zukra-Rahu bhukti, the fatal
tuberculosis on the bone was so intense that she mainly remained in
her cell * Rahu-12 isolation, sequestering.

Ketu in
classroom-6 is disorienting and anti-materialistic toward
accusations, complaints, litigious attacks. Essentially, one cannot be convicted of
crimes, no matter how persistent the adversary.

Ketu-6 occupies
Karakamsha
bhava-6-Mithunaya
indicating her stubborn persistence in telling her clairsentient
communication (Mithunaya) story to the Church authorities. They
attempted to trick her into disgracing herself or contradicting her
tale, but Maria Bernarda was having none of it. She had no
interest in continuing to develop the Message after is was delivered
in its simplicity in the original Gascon words.

She wrote no books and granted no interviews. After the bhukti of police interrogations was complete,
she spoke to no-one about her experience except to Church officials
as required.

According to her congregation, the Mother Superior commanded
that Bernarda should tell the complete experience in every detail to
the assembled sisters, once. After that telling, she was forbidden
to speak about it ever again..Ketu-Mithunaya--6
would suggest that this arrangement was agreeable to the quiet and
pragmatic (Shani-1) Sister Bernarda.

INFINITE COMPASSION

The Pocket Dalai Lama,

page 22

"I would like to mention my visit to
Lourdes as a pilgrim. There, in front of the cave, I experienced something very special. I felt a spiritual vibration, a kind of spiritual presence there.

And then, in front of the image of the Virgin Mary, I prayed.

I expressed my admiration for this holy place that has long been a source of inspiration and strength, that has provided spiritual solace, comfort and healing to millions of people.

And I prayed that this may continue for a long time to come.

My prayer there was not directed to any clearly defined object, like Buddha or Jesus Christ or a bodhisattva, but was simply directed to all great beings who have infinite compassion towards all sentient beings."